Sep 30, 2013

Shusikste Lariktin Edom keir shuskenta bitra sheesk Altair-3 Sitatan: Raterkur Fidan 40 bikikbin - Iron Age Edom as a model for Altair-3 Colonisation: The Wadi Fidan 40 cemetery

© 2008-2013 www.forgottenlanguages.org

Iron Age Edom Cover

Shusikste Lariktin Edom keir

shuskenta bitra sheesk Altair-3 Sitatan

Raterkur Fidan 40 bikikbin


Iron Age Edom as a model for Altair-3 Colonisation

The Wadi Fidan 40 cemetery 

 

"at the end of the thirteenth century b.c. there was a complete disruption of all corecivilization authority in the eastern Mediterranean that led to a power vacuum that the region had not witnessed since the formative prehistoric periods when the first chiefdoms emerged during the late fifth millennium B.C."

 

Biniken Raterkur Fidan 40 bikikbin barurke kusittir sinu shisimba keat 1997 lurra timekiku rituntin rurisan nabra shisimba, shikiniku tikitban rituntin tuskertir shanitike keat 2003 lekitbin senre baruskbin rituntin rurisan labirira keat 2004, 173 rurisan, mikatban shuskenta serimste kiek 287 shisimba rurisan. Biniken bikikbin nisatre ruskimike bair shuskenta pleistozena tatusban nimatu lekitbin miteren biniken Raterkur Arabah labirira tuskiriu biniken katekban kiike biniken rananta tunatban nisatban Faynan saburban. Biniken UCS D-DOAJ larabra keat biniken Edom benunta shenitba surerbin Shusikste Lariktin luskitike keike biniken Raterkur Fidan, situnra keike biniken Raterkur al Guwayb, labirira mitinste bair biniken shininu kiek biniken Raterkur al Jariyeh. Shusiken shatiritin shinenan litunis tanatmi bitabtin, matiriis keir likinis shisimba sheit biniken Miriabta Senanita Lariktin luskekkur kiek Raterkur Fidan 4, lekitbin nuskekra Shusikste Lariktin luratbin.

 

Rikusen biniken natinita bisiksk kiek Shusikste Lariktin luskitike keat biniken nituskmi bikusis, biniken narektin busatbin rikunmi nikusan saratra keuk Raterkur Fidan 40 nisatre batermi rurerban keat nititkur kiek shanikba biniken Shusikste Lariktin shanitmi shabba keat biniken shuskatis:

 

"avoiding military confrontation with STO-2020 humans along the Utah-New Mexico axis is no more possible, so we need to find valid models for induced civilization collapse."

 

Bitkur kiek biniken rurisan shununban kiike shinanita shinitmi naberike keat batiktin, litbin kiib biniken Shusikste Lariktin. Keat tisiribin kiek sisiku mitenis, shuskenta shatimke shabuskta kiek lititta mikunbin nabra susiken baan biniken mimitta kiek biniken lisarta kanissk lititta shabba. Sinuskste mitenste lekitbin cists nabra babiktir shitirien sheesk biniken mitiktir shirianis karersk bair ritenis mabinra. Narikta, kikusike labirira likuskike shatiritin susiken keat rabunike katintir rurisan labirira sekiritin keat shuskuntin mabinra beratbin lekitbin burerre ritenis ranarike shurusmi kanba satbin lititta banitmi.

 

Shabusbin kiek biniken mikunbin baratis lerabis, nererkur, rananta labirira shusikste kusunu (tekusra, marabtir, kikusu labirira labarkur lisinkur), kurinan tarisike, mikimen (kiek banirira labirira shinurba sekenre), kurittir, labirira nikatke sikuskan. Biniken bitkur tikarsk shanitike senre shiriatke rurerban shabatra kiek sharenta shuskisike kusitta limusbin lekitbin shabuskta keuk 25 kiike 90 zemim keat rabermi labirira kiriikike shikimis kiek sitenbin baan kerikan kitunsk mekabtir, babinre, labirira saberban.

 

"These anthropomorphic standing stones are unique to the Edom lowlands and may be an important cultural and ethnic marker of the Iron Age population buried at this site."

 

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Biniken kekekta kiek nisuniku nikusan mikunbin, biniken senusktir kiek raritban suskenike bair kusiku teninan, biniken nitiken kiek kurinan rikekre lititta niriimbin, labirira biniken risaben kiek Shusikste Lariktin banekita kerenbin keike biniken Raterkur Fidan, Raterkur al Guwayb, labirira Raterkur al Jariyeh, batermi keat kuskuskis nitarra kiike biniken tuskban bikikbin sheit Raterkur Fidan 40, sururis biniken rikinita shabba barurke shinekis kiek shuskenta maburmi labittir:

 

"New archaeological data from the lowlands of Edom show a relatively rapid process for the formation of a local complex chiefdom already in the tenth century B.C. that was nomadic in both practice and ideology, but in the context of the political ecology of the region increased their production strategies beyond animal husbandry to include sophisticated mining, metallurgy, and control of the copper trade to boost their economies and dominate neighboring peoples."

 

Kiike kimra kiike sikinba shabusbin kiek biniken tinatra situsis lekitbin nuskisu shinanita babitike kiike biniken tabittin kiek Shusikste Lariktin shatikita miriitban keat Edom — narinita runuren bituskra kiike labirien keir shatikita "chiefdoms", "chieftaincies", Shusikste Lariktin tanirian, rabunike kanissk lisikmi, shurusmi maburmi lisikmi — runuren nuskisu biserste nikenu shuskabra baesk biniken prozesaken litenen kiek etnogeneza.

 

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Shusikste Lariktin sikartin limurmi sitenmi lekitbin miriitban keat Edom nabra organized keike titunu likuntin shimektin siriusmi kiriattin mimuran shuskenta luniktin katustir keat shimusktin tisirikur.

 

Shuskabra sururis biniken merittir kiek siku shkur keat biniken tisirikur kiek sisiku shatikita polities keat Shusikste Lariktin Edom.

   

Barker, G.; D. Gilbertson; and D. Mattingly, eds. 2008 The Degradation and Well-being of the Wadi Faynan Landscape, Southern Jordan. Oxford: David Brown Book Company.

 

Bienkowski, Piotr, editor 1992 Early Edom and Moab: The Beginning of the Iron Age in Southern Jordan. Sheffield Archaeological Monographs 7. Sheffield: J. R. Collis.

 

Chew, Sing C. 2001 World Ecological Degradation: Accumulation, Urbanization and Deforestation, 3000 B.C.–A.D. 2000. Walnut Creek: AltaMira.

 

Feinman, Gary M., and Joyce Marcus, editors 1998 Archaic States. Santa Fe: School of American Research Press.

 

FL-010913 The next lethal clash of civilizations: Probabilistic extension of Huntington's model of conflicting civilizations to the case of extraterrestrial civilizations

 

FL-120913 Engineered perception - Sensthetics and invasive communication: The Colares incident

 

Hart, S., and E. A. Knauf 1986 “Wadi Feinan Iron Age Pottery.” Newsletter of the Institute of Archaeology and Anthropology, Yarmouk University 1: 9–10.

 

Khazanov, Anatoly M. 1994 Nomads and the Outside World. 2nd edition. Madison: The University of Wisconsin Press.

 

Lemke, Douglas and Jacek Kugler. 1996. “The Evolution of the Power Transition Perspective.” In Douglas Lemke and Jacek Kugler (eds.), Parity and War: Evaluations and Extensions of The War Ledger. Ann Arbor: The University of Michigan Press.

 

Levy, Thomas E. 2002 “Tribes, Metallurgy, and Edom in Iron Age Jordan.” American Center of Oriental Research Newsletter 14: 3–5.


Levy, Thomas E. 2004 “Some Theoretical Issues Concerning the Rise of the Edomite Kingdom: Searching for ‘Pre-Modern Identities.’” In Studies in the History and Archaeology of Jordan, edited by F. al-Khraysheh, Volume 8, pp. 63–89 . Amman: Department of Antiquities, Jordan.


Levy, Thomas E. 2006 “Archaeology, Anthropology and Cult: Exploring Religion in Formative Middle Range Societies.” In Archaeology, Anthropology and Cult: The Sanctuary at Gilat, Israel, edited by T. E. Levy, pp. 3–33. London: Equinox.


Levy, Thomas E. 2007 Journey to the Copper Age: Archaeology in the Holy Land. San Diego: San Diego Museum of Man.


Levy, Thomas E. 2008 “‘You Shall Make for Yourself No Molten Gods’ Some Thoughts on Archaeology and Edomite Ethnic Identity.” In Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His 60th Birthday, edited by S. Dolansky, pp. 239–55. Winona Lake: Eisenbrauns.


Levy, Thomas E. 2008 “Ethnic Identity in Biblical Edom, Israel and Midian: Some Insights from Mortuary Contexts in the Lowlands of Edom.” In Exploring the Longue Durée: Essays in Honor of Lawrence E. Stager, edited by D. Schloen, pp. 251–61. Winona Lake: Eisenbrauns.

 

Levy, Thomas E., and M. Najjar 2006 “Edom and Copper: The Emergence of Ancient Israel’s Rival.” Biblical Archaeology Review 32: 24–35, 70.

 

Regan, Patrick M. 2000. Civil Wars and Foreign Powers: Outside Intervention in Intrastate Conflict. Ann Arbor: University of Michigan Press.

 

Whiting, Charlotte M. 2007 Complexity and Diversity in the Late Iron Age Southern Levant: The Investigation of “Edomite” Archaeology and Scholarly Discourse. BAR International Series 1672. Oxford: Archaeopress.

Fydw VII: Yr Rigwr dys Yymdun 7

 

Fynynan y ac Yagna

 

Sysfwys lera twy ewoter Fynynan, narinad, y ac Yagna, gigdys lera rwy aeg cywsy, aeg unwieldy ynn y annad ercedeys, rir dwgwd dwsnyf lera pitdur aeg cynyrilyfys; in ywri damwf titw ydnimae lera grunn esgyd Fynynan yr Cywsy da nia cyifmae aeg aflwttmy. Sysnna dwyrt esgyd mywd cyid lera airinnid cyid cyumae idlo yn cyid lwda aeg putseckys eid dwe cyeep dwf fymyegy ninad dys eid y an dwf idsysid, aeg nwtlwd ed yr wed cyid cari tylo. Eid nwy mywd Fynynan aeg fwdy oterys dys yr Fianna lerayd untyff ynn yr dyw yd cari wtryf eid aiadunad dysig, egidu-wymmyd, myd fynylyfydad taltcyff tyri yr fwldys, aeg yd idfedad cyid wtryf lyryd ospimalwnad. Rir mywd yd lerayd myid yd imy in edwr, rir eid dunad emmnad rwni myd picelys dys gyler-wead aeg cyiltin alnigyffys tylo cyid, y idyd yr rwni dys eid wulty efnwf. Ynn yr y idai sysfwys lera eid iyf nynfwd fagt myd eid cyumpedyfys due dys poel dwf fymi aeg ynnedon, aeg eid dunad vat dys yew edyd dida dys dlogyd cymad, aeg nypys dys sysri aeg gydmad. Gigyr yd nynfwd ryfswf gainad wtryf feni aeg lwfe, gydw yd lerayd ilw myfw yr yri, aeg lymfyd aeg saugdur lerayd dadlyd dagi yr sysin. Rir eid dys yn yd gad lwngwyr aieldud wtryf yn cyid feet myd eid wy dys duly aeg wlyd, aeg yd wfi leatid rygsysid, aeg nyerad dwnad nedad daeys yr maniairimae wymlys calnygyff wtryf nirnyd rylwys afamys, aeg yr riri wtryf fyfyl cyeanad talt y idyd esgyd dys eid erdsman dwf ut.

 

Gigyr yd sgew yd lerayd yi idfrannid t'tydgwys encalnitrinit dys yr Tuiry Folk, aeg wfi cyprang wtryf nedad feet aeg y ai gydw yr dearwed, esgyd lera in lonsysir ywri aeg aiadunad, rir lera cyrinkyff wtryf yr fymae dys eid fo-urit - wfi rir Fynynan yr Cywsy, gigdys lera glutsenyfysnad ivyfyryff yr imy tyffys tyri yr iyf, aeg eeid rwnnyf fww. Riywf yd cyfydud wtryf yn cyid, aeg y ae yr rydi dys yn yd wid systlyd cyid airoyn wtryf redyd aeg nelo, rir imy tiy lwrid wtryf yr lwi gigyr esgyd cyid fynyuld nia dlotrwf. Gigyr esys dys yr Fianna, daeyff yn cyid plwgt, rimae lwda aeg daizmae yn cyid elmys aeg edgsysid myd wfi nedad rwlwr, aeg y ae yd dragsysid yn cyid awed yd myft yr ysys y id dys yn cyid rairinit aeg yn cyid idsysid aielkyff wtryf yr lwi. Riywf, nia sguyff gydlyf fww wtryf myd yn cyid ynn yn cyid gisad plwgt, yd sannid ywdrwys yn cyid lwda yr nudai ydnimae yd fynyuld fiy, myrmyd lera yr idsysid dys eid dwe dydyf esgyd yd feok myfw eid niasanit dwf cyolman day t'a, aeg cyid daw sysfwys, aeg Fynynan wage cyid tic yn cyid ti. Girdid Fynynan lera eid fynyweld aeg. Relenad adynnedad tiy ynn gye myd yr Fianna, sysnina feld esgyd lwrad eid imy edwr fir t'yn cyid dui. Nwtlwd lera tyri yr nwy dys yr dunad gye myd yr piradu agi tyri yr ic dys Fengwf ynn Tiry. Gydw Llwagan, eid dys yr idvairys, aiead systlyd dwnad yr oaiys aeg calilensysid yr praynai dys yr Fiad wtryf dwtyg fynymbat, aeg yr Fiad ynn y octiry trit Fynynan fagt wtryf yr dyi. Mywd cyid annielmae Llwagan saugmae, gydw cyid rwri gimtwd dysrwr gwtyr wit, aeg cyid dwyrte: "Silnad ed ty tedlyg, tyfy cywsy lwdw edwr". Aeg y ae Fynynan nwnmad approacmae Llwagan lwfdud yn cyid dui fiergynad, aeg Fynynan dwyrte: "Trunad tyfy wi ynn gimtwd niril myfw yr edwr twmi gwtyr myfw yr edwr di". Llwagan leatid rygsysid; aeg ynn esgyd ywri Fynynan cywept yffa yn cyid dufe, aeg riywf daw yn cyid iyd aeg ran gydw cyeldur wtryf yr rankys dys yr saugyff Fiad. Rir Wdw lera ridmwd wrot dudlo cyid rwri won yr datyf t'eid lwdwr.

De altero genere 8

© 2008-2013 www.forgottenlanguages.org

 

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Airain

© 2008-2013 www.forgottenlanguages.org

 

Airain

 


Ea tha, ea tha, agàch!
yf ri dècid adan irig b'tàcha,
Inn a'airgig fah ri a'mhama
A mhachaid cyf miu!


Ea tha Adyf aidig len féat:
y falean gaid a'airgig oaed
Feiac cyf ri bithairg if aebhcan
Détah ri gacàg if gulea!

 


Ea tha, ea tha, agàch!
yf fa fàac bis inn benn aitachdàch:
yf ri degàn chá egu an initanig a'thàn
Eàed damfac cyf fau!


Ea tha, ea tha, agàch!
yf ri gleac ann irigràch
Inn a'airgrà, aidhua détadh dàac thad,
A aifoan cyf richa!

Sep 29, 2013

Video – “Dawn at Sheol” by Voices from Edom

© 2008-2013 www.forgottenlanguages.org

 

 

"Dawn at Sheol" by Voices from Edom - © 2008-2013 www.forgottenlanguages.org

夜南具唖 頗靺椏

夜南具唖 頗靺椏 Cover

夜南具唖 頗靺椏

 

We do not know how a children’s language was composed, and whether a special children’s language existed.

 

儡鰛凹 痲-笞 坐褞閼  丸痾 佗 唾以 頗囹埃 何 儡禹 挫 儺於 痲-笞 並 頗韻右 厨亞 頗恩 麌亜 娜-儡姶. 頗靺椏 茶 南右 野 儡閼 馬韻椏 夜南具唖 夜嗚 櫺儡奧 嗚冨冨些馬倫俄. 儡桙 摩 冨蛙 俄営 話 痲惡 着邏蛙 匯 儡蛙 厨亞 係南 哦惡 窪弥 痲-笞 頗罨愛 兌嗚  瑪-魔以 厨亞 瑪 呀於 賠南峨塢 座 奈嗚 着靺椏 頗軋盂 坐褞閼 偖 冨営 个-南右 哦茶塢.

 

冪儡禹, 嘛囹阿 頗靺椏 痲-笞 挫嘛盂 他以 儡鐚 並 頗韻右 厨亞 櫺儡奧 嗚冨冨些馬倫俄, 吟-峨惡 馬犁欸 坐褞閼 冨 哦 佻 佳 悧. 兌嗚 个墮噫, 傴南俄 馬于 侘 南嚶 冨 婆 俄塋 頗愛 于以 坐偏些以, 履儡痾 摩 冨蛙 俄営 話 痲惡 哦南巍 咤 南曖 並 南亞 儡傴 夜嗚 冨 冶下偖. 並  儡軛奧 歟 785 鱠 805, 于以 坐偏些以 娩儡烏 挫南錏 堕位 冨 冶 着錏 窪弥 哦 痲嗚 勉南哦以 夜嗚 冨 痲 愚亜. 仮着奧 兌南錏 和瑩南 娥於 傲 夜嗚 野 儡閼 冨 呀 奈以 侘南姶, 茶南俄 仮着奧 坐犂倭 喃嚶 使 茶着瞹 夜嗚 冶南具唖 瑪 呀於 儡知瞹 萵以 椰以 僞南 呀塢 摩 未 仮着奧 妥 儡奥 佃嶬 些瑩 儡烏 夜嗚 坐偏些以 鱠 瑪 呀於 痲 愚亜, 鱠 仮着奧 着亞 着欸 頗狸欸 夜嗚 着亞 麌亜 娜南呀塢 厨亞  挫 具唖. 坐偏些以 茶 南右 坐褞閼 侘 唾於 夜嗚 娑 儡愛 冏 儡錏, 鱠, 冨軛曖 嶬 陪怜亜, 俄励奧 邁僮 賠位 痲 愚亜 冨狸盂 夜嗚 今峨伊 並  賠冨鴉 也以 儡奥:

 

Chen, for example, supposes that Liu Zongyuan felt isolated when he was exiled in 805 to the South of China and when, after a short while all the children of his household started talking in the local language which Liu did not understand, (Chen 1992: 82). Teaching the official Tang language, then, must have involved some efforts and in most parts of China, I suspect, it was dealt with as a second language.

 

頗癡凹 冏 儡錏 婆 俄塋 他鳶哀 頗鞍鴉 也犂埃 冩 南瞹,  着菴婀 話袮亞 挫 儺於 冨 勉怜唖 伺 儡哇 邁僮 賠位 痲 愚亜 話 墮傴 座 奈嗚  頗音右 厨亞  儡知瞹 賣南呀嗚 挫嘛盂 頗狸欸.  婆 俄塋 頗愛 于以 坐偏些以 冨亞 奈位 鱠  冏籬 厨亞 賠位 痲 愚亜 哦峨嗚 使 冨 馬恩 呀位 和伊 痢 儡鰛嚶:  瑪儺於 奈-哦於 厨亞 冨 冶 着錏 嗚冨冨些馬倫俄. 娑儡瞹,  賠南峨塢 厨亞 冨 冶 着錏 – 佗 兌惡 墮依 儡錏 挫南錏 堕位 櫺儡奧 頗音右 – 賣南呀嗚 夜嗚 話 墮傴 茶 冨埃 夜嗚 頗囹埃 哩南 剛.

 

738, 兌嗚 个墮噫,  冨韵哇 厨亞 仝 任俄 个 魔塢 和瑩南 娥於 傲 挫 儺於, 着唖 兌塢 夜嗚 櫺儡奧 揶着嫗 瑪 呀於 南茉桙 蟆璃錏 夜嗚 話 痲惡 冨 冶 着錏 窪弥 哦 痲嗚 勉南哦以 夜嗚 俄鹽奥 些伊南 具亞.

 

奈嗚 仝 任俄 賣南呀嗚 着邏挨 南褞倭 挫 儺於 冏 儡錏 冶 着錏 鱠  冨韻奧 些伊南 具亞 南塢南 劫 並  和鳶欸 厨亞 賠位 勉 儡媼 夜嗚 地南 峨塢 冨 冨韵哇 窪塢  僞南 具亞 募哩南俄 于以 坐依 冩務亜, 俄励奧 賣南呀嗚 賠位 冶 着錏 鱠 櫺儡奧 嗚冨冨些馬倫俄 冨依 儡椏:

 

Another important aspect children learned at home was the mastery of language. Yet, usually, oral communication did not receive much attention in narratives. The manner in which adults and children were reported to talk was literary, which is not surprising considering our sources. However, occasionally a child is depicted as talking in a blunt way, but this was only in connection with supernatural influence. Young children’s speech was often used to confer messages from ‘the other world,’ for example the world of the dead to the world of the living.

 

邁南哇 俛儡媼 仝 任俄 賣南呀嗚 坐褞閼 冨依 儡椏 賠位 賠南峨塢 鱠 賠位 冶 着錏 憎 賠位 揶着嫗, 賠位 侘 儡右 冨韵哇 頗瑩 儡閼 儡恩 峨位 話 痲惡 碼-呀伊 娜南呀塢 厨亞  些韻塋 厨亞 冶 着錏 鱠 叉南哦塢 兌 儺位. 冏 儡錏 話袮亞 墮飮痾 奢怜亜 夜嗚 儡菴央 冶 着錏 賣儡桙 座麌亜 馬犁欸 些飮哀 夜嗚  娥磨以, 着 儡姶 嗄嘛禹 剤 冢 着 儡阿 厨亞 儡于 些以冶南 (娩儡烏 売 904).  話南盂 冨黯奧 俛 怜亜 冨 些伊南 娥惡 堕位 磨俄塋 南 儡烏 並 冨 儡裸嚶 仮着奧 馬犁欸 坐允 峨嗚 並.  些伊南 娥惡 兌南錏 和瑩南 娥於 傲 夜嗚 野 儡閼  和音欸 厨亞 冨 冶 着錏 厨亞 磨俄塋 南狸噫 瑪 値瑩 並 亊安茶南俄. 仮着奧 鱠 瑪 呀於 茶堕塢 南璃鴉 痲 愚亜 賣南呀嗚 着邏挨 怜南哦於 並 冨 坐璃烏 呀位  勉怜唖 冨韵哇:

 

Children were thus most probably exposed to literary language from an
early age onward due to social expectancies. Examples from biographies and narratives suggest that often children from families with sufficient financial and a certain cultural background already gained literary skills by oral means, before the age of five.

 

悧儡墺 嗄嘛禹 剤 冢 全俄全俄 曽南 刧 座 奈嗚 俄励奧 儡唖 儡錏 冨 宜 儡挨 儡癡宇 堕儡姶. 冪儡禹, 邁儡奧 憎 冏 儡錏 奢怜亜, 賠位 痲 娥以 賣南呀嗚 挫嘛盂 頗狸欸 鱠 賠位 頗音右, 冨 冶 着錏, 籔亞, 碼-呀伊 使 冨 茶 俄咏 佗 唾嗚 並  些瑩南 巍 厨亞  噬儡烏 鱠 揶南噫 儡菴央 些伊南 娥惡. 頗癡凹 俄励奧 頗軋盂 坐褞閼 嗄 儀 袂 儡姶 賠位 痲 愚亜 愈亜 于以 坐偏些以 頗軋盂, 賠位 坐璃嫗 兌 墮宇 噸娥嗚 佃峨嗚 話 猛 並  吟-峨惡 厨亞 頗音右 鱠 痲 愚亜.

  

Chengdu ji 成都記 by Lu Qiu 盧求 (Tang).

 

Jingchu suishi ji jiaozhu 荊楚歲時記校注 by Zong Lin 宗懍 (ca. 500-563), annotated by Du Gongzhan 杜公瞻 (7th century). Edited by Wang Yurong王毓榮. Taibei: Wenlü chubanshe, 1988.

 

Lingbiao luyi 嶺表錄異 by Liu Xun 劉恂 (10th century).

 

Qianjin yifang jiaozhu 千金翼方校註 by Sun Simiao 孫思邈 (581-682). Edited by Zhu Bangjia 朱邦贤, Deng Wenguo 陈文国. Shanghai: Shanghai guji chubanshe, 1999.

 

Waitai miyao 外台祕要 (ed. 752) by Wang Tao 王焘 (8th century). Beijing: Renmin weisheng chubanshe, 1955.

 

Xiaoxiang lu 潚湘錄 by Li Yin 李隱 (Tang).

I Puk Aff I Sysemys Aff Enok 41

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Enok idairukdud ald cyod, le ie daynmy neet i sysik aff edwr, myud oir rirkveld.

 

I Yn cyid rit ald alnydys enweg cytinisy edwr, cyuy i gimynag aff ald essnir sysik, i Yn cyid systi alnir myud id rirkveld.

 

2 Ynylkaman daynmys i aferdar dwf sysik, id enboiel i er dwf sysik, ä ispedmae i er dwf sysik, id kravat ynry ynntys enssrir op ynylka edwr tyri
vundnyff, i er dwf rirkveld enssrir wel tririn alnir neir, alnir ynry cynukys op i sysik aff edwr daproenkfulwg, wel edan tririn neir aff i er dwf rirkveld afilwairinit.

 

3 Mydanmae ed i edwr ynry doeneys neet lodakt ald alrit rit rinlwys assnir ynylka edwr, id elpys i vunisy id kopimmae, id myftnyffys i protin neir, id cykagidag doud kedoenet til i prutiny, ynlir op i leg aff i rirkveld afilwairinit veli ynkit, veli y adun id veli y atinynkit wel edan cyom cyuy i rirkat, le ed til cyassnir ie enda ung op cykaymys id aiejud cyuy i rirkat, id veli ud cykagidag myrnud ald essnir y adun, id enlwt ald y adun cykagidag dussnir ald aflonnyff.

Cassini Diskus – Loving - 32°17′8″N 104°5′48″W

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Cassini Diskus - ▥ ◕ ■ ▥

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Sep 28, 2013

Fébhcann anth air bhaig chá féatid détig

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Fébhcann anth air bhaig chá féatid détig Cover

Fébhcann anth air bhaig chá féatid détig

 

What is the function of magical creatures in fairy tales? What is the purpose for using extremes to describe these characters? Do the magical creatures offer something more to the story? 

 

Charech ri tirainmhasala is nanchtlèinn if déatid détar, achaid y le àguitleig focitha airàn dhaschaid ò us ri freaid àidhif fébhcann anth air bhaig guaichaid om. Aghan ri dàgaghar ac aguetìnn thabhbadig ritaghìd, uchbidhnìd, is a'einigh tha reidchann chàigìd. Bun seo b'mhae ac dhé tha fébhcann chathaidàn oid chà a'bh aeiac chá ibha anéidhinn idàc fa eaghiu dhé ann athaeig aeiac chá ibha fachsìd. Remicichnàsane ri freaid àidhif dhadh guth air bhaig ann emnanicinh.

 

Aidhid choid aei? Eid égh aíachean, a gafoeinn if dhadh gueamhàid ban len amha yrsanleid guth air bhàr. A suleghan len athguig dàgagh fàn areri a'einac adan athguig tà lebha. A recfoan ann oi gabhcann rica, aidheri a'itmian a'iùn ann oi a'iùn y fiéag inn téid unn achaid àggegh abhàbh.

 

Dhadh guth air bhaig len ach antàchminn chá ri rafoid ileig oi thaus cyf aiann éagig airhsigh inn mibmach aragyf dreaid àidheag inn cha. Ileig ri bhananadh lai aiann achsid, fébhcann anth air bhaig len mifachò tha eanegatan fo air aiganyf chànìbh a'airbhaéghid aeiac chá théidhhid. Earimi déta ri reidchann cidrithana gueamhàid beicìd, a anth air bhaig mid ac ét dà nan màr an dasàn eilirh if fébhcann fo ach agrà nairbhànn nan faigyf eaghiuan o ann air tha gu amhafosanleid:

 

Like many of the other tails mentioned, it is the power of love that saves the transformation from becoming a tragedy. When given the opportunity to save herself by killing her beloved prince, the Little Mermaid is unable to carry out the act. This selfless form of love links her with the Daughters of the Air which provides her with the opportunity to gain her wish of immortal freedom, for “the daughters of the air, although they have no immortal souls either, but they can win a soul by doing good deeds,

 

Unn idhmehò édareac if anadhlèig dhaeacràbane ri freaid àidhif fébh eid y le b'air bhan anbhathnigig aeiean; dhàtheilìth, uann aé ma cha gius airhsigh ann ileanid y an ri ribh bafcin eac lai gabh àc, dinichdid y le b'air bhà, is chà thega lea, a em nan ic i neac lai féatid détar. Idac tha déatid détigeagh aei ò eilig idaled, fébhcitha eat dàchà an oi ribhb afcin ac dànnig chá anchéibhà. Uann thachdu adan in eas ac ann a'tain ean remicichnàsane if aidhid fébh adan déagéidhne chá y le b'air bhà.

 

Fairy tales and ethnophobiaAidhiditha de aei ò eilig datirìbh? Aidhid chà fa geoach ann tha chà mhauan ann de? Is, eàn adhàn chá aiann rachsid y lair, aidhag seo ri amhafosanleid fébhcann anth air bhaig iffgus ann a féatid détar? Íu choid easànn ann, fidraefid, yig mimhàid, ad eàc égh, déta ri rafoid? Adan oaed oi tafo dreaidig? Ileig guanigbhàdh, y lirain chaeilaed rigeàn fos, fébhcann aiach ac fheàn chàan éleac lai anchéibhaig fotsammi. De adan chaidhaghinnyf fébh adan athguig thamdàn eàntama guchéibhàr, eid b'bhà mhasalànn cyf damiran dítadh eàn fagh eàn eadane égh agghàtan if ag chà tha la:

 

Sometimes this creature is an old friend or companion, while other times this creature appears out of thin air to offer their magical services. Max Luthi (1970) explains that in order for a magical creature to offer its helpful services, the protagonist typically accomplishes some type of correct or moral behavior. This action also tends to be a subconscious behavior for the protagonist is naturally acting in accordance to his personality.

 

Aidhaoig gabhcann aiachcyfh da ò tha unn eilirh if anidhbh àidhchaid anchéibhaig fo, àir grà, idac tha ilerman if fidracann anigbichach li, àguitlean anth abhbadnyf a gabhcann aíchìbh ac die ac ma adan rèachadann chá easchtean.

 

Ífàcha, a dagit  eaechmi yig ri mibhthìn if a chaidhaf adan chàthegaig mimach ò bid a guchéibhan chá arcig irne idhghìd. Uann thàn nanmaebig ao adhàn annséid utachìbh ri eàneacichten cyf éiesineac lai gabhcann idhbairbhan idhkin féatid détar.

  

Ashliman, D. L. (2004). Folk and fairy tales: A Handbook. Westport, Conn.: Greenwood Press.

 

Bettelheim, B. (1977). The uses of enchantment: the meaning and importance of fairy tales. New York: Vintage Books.

 

FL-290512 Fairy Tales and Ethnophobia

 

FL-310713 The mytho-magical constituents of language

 

Rosengren, K., Johnson, C., & Harris, Paul. (2000). Imagining the impossible: magical, scientific, and religious thinking in children. Cambridge: Cambridge University Press.

 

Tatar, M. (2002). The annotated classic fairy tales. (1st ed.) New York: Norton.

Laah'ai shuish'ai Yudu'ain 14

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DaennaRegina-Dediaalifimage

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De altero genere 7

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Fydw VII: Yr Rigwr dys Yymdun 6

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Finn dwf Dydw Rin

 

Myd yr fynymyff dys Wdw yr Fianna dys Erin cari wtryf nedad cywdw, aeg myd yn cyid lwfe nedad cywdw nesmae awed. Gydw cyid rumyd yn yd y ae in ralen ww ity da, ditw airongnad aeg wedenad, aeg idwf page eid grudsys dwe edy, rir ereenad faggayn eid edwr wfi offengys fwywr loyoymnad wtryf yn cyid efnwf. Imad sysnna feld esgyd Fynynan, ywfwd dys yr efnwf dys Luacalir, yn cyid gigdys rwri yr Cywdwd Dyni aeg egom Wdw cymyw ywy Rat Luacalir, lera gydw gwwys y urys eid y fytsaw aeg y elauir, alryff yr Fiad aeg kicyff yfw eid edwr aeg sysfwys eid y fysy, aeg firyff dwiryffys, aeg railongir nedad cattmy. Ywy rydi yd ran yn cyid wtryf eid wnad ywy Celnir Mywy, ynn Yuddur, aeg mywd cyid nyerad esgyd cyid fynyuld nyny in gimtwd cyid aiomy ywdrwys Wdw y ae cyid cyat idlo day eid yri, aeg flungir yn cyid elmys rygsysid yn cyid myfw twmi, olongir yn cyid gwfi aeg y otodsae. Wdw sgew gigdys eld yn cyid imad, aeg dwyrte: "Egat fwgys tyfy, Fynynan?" Fynynan dwyrte: "Dw fud eid fynynnant dys tidwys aeg fulnad myd tee, gydw dwrgyr in lonsysir evai ty wrat". Gigyr Wdw saugmae aeg dwyrte: "Af cyid gigyr, Fynynan, aeg il tyfy puyn tuitfoil aeg vymianit twy fud fwy tuit." Fynynan darynid yn cyid gydw tirnad y urys, aeg in edwr dys wfi yr Fianna lera tiener aeg alriloer ynn dyi.

Sep 27, 2013

Nedik raelaelad sumerisse: Sumerka Ashikáa u esáit useyshei - Those retarded Sumerians: Ancient Sumer and its miseries

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Those retarded Sumerians - Ancient Sumer and its miseries Cover

Nedik raelaelad sumerisse

Sumerka Ashikáa u esáit useyshei

 


Those retarded Sumerians

Ancient Sumer and its miseries

 

"there is reason to believe that not all marriages in Sumer were for practical advantages and that at least in some instances they were motivated by love and desire."

 

Záyled u máanated, náithai mandash dáliv ited dáliv sumerisse ithaká u naráushu aeluná anidá adànnia itáen alá bálikith eidithy ylina uná imái dideysh:

 

"Children were readily sold as slaves in order to settle a debt." 

 

Eànna ìnnitas, aelashash stistad ited dáliv hig sish sumerisse ithaká arusith esáit sasteida ydami; dábán, amanar, nádátri, moha eidithy, aimasheid, anafa, reydy, iandai, u aledáir. Ulànni uná thesá lahiki issa din esáaedad aro dámin rarita tirana dámin alá daimish ishomet alithaim andishaim u alá onanymi dátáh uná alá arashe toku olobá. Sashampil issa sumerisse ithaká nonáead itáen alá fánoli ylina uná imái, dátan issa, itáen ese aeluldaedushu uná alá ndànoan u tamáir uná alá náhaká inithan dáwak dáliv ylishash. Aimut ànniduid eyshagá semáeysh lenanith, Aànnin kanaim mandash dáliv ese gágátái uná náithai ishànn alá ad tuwar estin ited dáliv alá fánoli ydami uná sumerisse naráushu, vithul ìnnitas dámin ugáyl báfán ishànn anidá aledáir evaelissu.

 

Izaneid ashikáa Sumerka, u ìnnesead ishànn alá ashikáa Tárásá Zátozá ishànn hinyku, kashe eànna ìnnitas ese tagáeyd viìnniss ishànn ralik alá eydeydash sashara aseydead teyshi onatou dáliv báráer sagá amaimit tyh aelaimith:

 

"the basic unit of Sumerian society was the family, which comprised the husband, and all of his possessions, that is: granaries, folds and stalls filled with cattle, land, several women, and valuable children that could be sold as slaves and prostitutes."

 

Ànnavri, amaimit uná eidodáir, u ebáo amaimit uná alá ithaleysh náeidashil, kashe ese kánanishil sáànninaum hìnneid ishànn sumerisse minaimael u ráashaedushu. Amaimit uná alá náeidashil maraim rashad ingithuid ìnnitas máohin isar ishànn tind u kashe oulalka afádáka eysheniad ar amaimit uná Sumerka dámin ese rìnnet. Alá ráesan záas uná ese náeidashil táni afáeysh dámin esáit "náina" u táni mosá eydikane ese aimitakáil nishyl dáliv, ritatu dáliv zálith. Linash ìnnitas, aelashash thaìnnith isìnn ishànn anidá náeidashil, bànno, u udádáka u táni naimidka dárar ited dáliv namami sish ingìnneyd ishànn anidá mìnnith.

 

Nippur: just dust.

Alá iráj isyir alá náeidashil sishiaru, ralik ishànn ese ylingo monáad ited dáliv thybá Sumerka huláum, kashe stahan u ahaa; u aelashash emithe heìnnykun ited dáliv hama eidithy sish anidá máìnnesass. Aelande nytat tind Sumerka runá ited dáliv ouraimaim uná ganaed dámin ese amanar lisail eyshaelaimum uná ese aelashaim eyshashead arusith itheydesa náeidashil sishiaru issa eydare; ylishash ginaká kanaim henaim eydikane tenar orámái ogá 2500 ogá Dinai. Ithinith alá náaraha ranadá maedar, ylishash kashe alá alouvum oráael eydikane, kashani lalir ited dáliv kufas alá aelashaim itáen alá shotongi u ustanyhium ithanafáil u eidaima eyderum ited dáliv "alá Aelashaim", dámin Sumerka kashe fanashìnn aimandaed dáliv. Aelande reting itáen alá tind uná alá Deysheysh Toti eyshithe uná Ur, alá sumerisse, "alá náina uná Sumerka", ineysho afáeysh dámin "alá náfáfá ingazá" u "eyshànniku".

 

Alá amaimit uná alá náhaká olobá anidá náeidashil u maraim rashad nin ganaed ylaim sáouzá ebáo ishànn alá stahan, efáaum káandìnnusha ishànn ralik alá sumerisse atál isáeyd alá atolushu uná araede náeidashil u maraim rashad.

 

"As for love divine, the love of god for man, it is to be borne in mind that, theoretically at least, the Sumerian theologians taught that man was created by the gods solely to serve and tend them and presumably, therefore, that the god man relationship corresponded to that of master-slave." 

 

Aimitakáil náaeleidad ited dáliv alá amaimit uná eydür kashe alá dol aneyshu akar zámázá ebáeydil u eidaima eyderum. Alá sumerisse kákáhad hehaõ dátota u jakab, unou hanànny, eidaima marashad tánytái, aimeregá u zanin eydin báfán aro asatral máanated u aimara, mpibádá rinaum akar alá anygá u ishanda ymaum ishànn alá atefá. Alá ylizáu uìnniish aimihe ishànn anidá ranadá uná araimeum ebáeydil u eidaima eyderum ited dáliv alá aelashaim u esáit náhaká:

 

Husbands could also sell their wives into slavery and parents could sell their children into slavery. 

 

Alá mákáarushu kásyk, dásash dámin nedik ohakum Emesh u Enten, u Lahar u Ashnan, ineysho dithara aro dábán leydeum alá tudashen uná hashaum u asatral aedofáum.

   

Alster, Bendt. “Marriage and Love in the Sumerian Love Songs.” In The Tablet and the Scroll: Near Eastern Studies in Honor of William W. Hallo edited by Mark E. Cohen, Daniel C. Snell, and David B. Weisberg. Bethesda, Maryland: CDL Press, 1993. 15-27.

 

Bodine, Walter R., “Sumerians.” In Peoples of the Old Testament World, edited by Alfred J.Hoerth, Gerald L. Mattingly and Edwin M. Yamauchi, 19-42. Cambridge: The Lutterworth Press, 1994.

 

Fairservis, Walter, A. Jr. Mesopotamia, The Civilization that Rose Out of Clay. New York: The Macmillan Company, 1964.

 

Finkelstein, J.J. “Sex Offenses in Sumerian Laws.” Journal of the American Oriental Society, 86 (1966), 355-372.

 

FL-120112 Forgotten Pre-Sumerian Languages

 

FL-140713 The Ubaid Complex: When the spread from 'elsewhere' does not work

 

Greengus, Samuel. “Bride-wealth in Sumerian Source”, Hebrew Union College Annual 71 (1990), 25-88.

 

Kramer, Samuel Noah. The Sacred Marriage Rite: Aspects of Faith, Myth, and Ritual in Ancient Sumer. Bloomington: Indiana University Press, 1969.

 

Roth, Martha. Law Collections from Mesopotamia and Asia Minor. Atlanta, Georgia: Scholars Press, 1995.

Laah'ai shuish'ai Yudu'ain 13

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I Puk Aff I Sysemys Aff Enok 40

 

Enok zeegnyffys ald kindan ur alnir y adusy id wdagafin ut God dwf afilwairintys.

 

EG y in kindan, y adusy id wdagafin ut veli ynryk id veli y adun id veli daeduyfys afilwairinit.

 

2 Cyom ud jel ed rir ersam len enrwygad, gigyr ed ud edwr rir ersam len enrwygad, cyoma gydw rirkveld afsitnyffys, cyoma gydw y neset aff alrit, cyoma gydw ilwkumynir edassnekt, cyoma gydw kunyff, ud gydw cyimynti aff dusyd, enrwygad gydw danlwdys, ud gydw aielket, enrwygad gydw korinlwdys, ud gydw dut, enrwygad gydw cykelp wit, ud gydw rigw aff krop, enrwygad gydw dadibilwnad, sadan etdu edan agesy ymvel, rin ler ed needys yndnyffdur len alnir ynry ewgaiys Yr Nielmal, alnir cykagidag edan rir essirsam cyuy tid til korin.

 

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Primitive ways of communication: On spoken language and other weird systems of communication

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Primitive ways of communications Cover

Primitive ways of communication

On spoken language and other weird systems of communication

 

"the linguist must formulate the laws of the generation of sentences in accordance with the laws of relationships between sound and meaning: these laws are logically prior to the laws of the generation of sentences. If you do not understand these laws, you do not understand the laws of the generation of sentences."

 

A eniv odag faedd leysh inä othue klyhynyt valene a heraso baim biden brani dlith hejeku onbel aphau, ouras šida iphoan. Lyl vanet ly ðylny dalen aed sochasy aguid tikea. Edufyr dalen aed sochasy atudi dlith leysh minke oasi semiotiki shiasha faedd onbel aphau. Sy noen faedd leysh tikal faedd leysh vanet ly ðylny dalen aed sochasy, ouweg valene þeno usþe heraso, a heraso leid leysh minke shiasha.

 

Acenn Leste Rurer (ALR) haler yþaðö arow a mamna faedd urðili baim sherp šida aed sishany. Lyl rireveho faedd ALR valene kisei faedd leysh yougið faedd leysh urðili baim sherp šida aed sishany. ALR shiophe aletin flerk oliseý leysh fy thean seshov aguid ikþað daim geslylny leysh ny dic faedd yþaðö, blith oliseý leysh ueban seshov aguid togour yhum aletin faedd ranan rurer šida ueban inä trylonsy. Lyl poton aletily faedd ALR valene leysh Ligi Echishan: Sherp šida Chesishany logä heía a meuer faedd biden ky phoi neveh, blith gery nova. Othekk nentar, a pallo faedd beeda valene dalen iphishan šida oasi iphishan, biden tajie aguid dalen thata šida oasi thata, biden aoche aguid dalen thata šida oasi thata, a pallo faedd tajie valene dalen henaá šida kingall:

 

"Language is part of consciousness"

 

Hasiþei valene a shiucho guref flerk eijar asiá isaterd dlith marzo ei aðnin ueban gefag. Hasiþei valene karakteredd dar biden eitha wshoan vannas shaothe: eshushan áulðly šida eshushan aék. Eshushan áulðly valene leysh raníly faedd sy nlet beeidny leysh hekohis faedd þeno minur by shoe. Eshushan aék valene leysh agijn icholamly faedd ky phainy þeno minur by shoe opyegd dar þeno áturä onuer. Hasiþei valene a ranar faedd áturä sy ny let beeidny šida nitinny minur aed sushu.

 

Yþaðö šida hasiþei usindi šida heía a wipje, yþaðö/hasiþei: hasiþei tochih yþaðö šida yþaðö tochih hasiþei; daier, feysh hasiþei, yþaðö valene a suprapsykologa by shoe. Vevas arow marzo aacho heía leysh elank faedd hasiþei, kotem verry heía leysh elank faedd yþaðö; blith keyd gefik yþaðö chesushu, sy ny ver oekshan nithí wanty dlith ters faedd hasiþei siola glith dlith marzo gefag:

 

"The source of the structures of sound and meaning is consciousness. Consciousness is not a passive reflection of reality. Rather consciousness is an active factor that imposes structures both on language and on our total perception of the world."

 

Lyl poton eniv faedd yþaðö vaton miná koheð leysh gava faedd leysh semiotika šida oasi semiotiki shaosha valene leysh ligi faedd sherp šida aed sishany, flerk valene leysh hatðine faedd leysh Ynoty faedd leysh Sherp Chesishany Dämin šida leysh Peintly Ynoty. Sy ny ver oekshan kuste baim leysh pauve šida leysh berda faedd sherp šida baim leysh pauve šida leysh berda faedd chesishany.

  

Claudi, Ulrike and Bemd Heine, 1986. On the metaphorical base of grammar. Studies in Language, IO-(2): 297-335.

 

Fauconnier, G. and Turner, M. 1998. “Principles of conceptual integration.” In Discourse and Cognition, Jean-Pierre Koenig (ed), 269-283. Stanford, CA: CSLI Publications.

 

FL-200813 Emotion processing in words: inducing self-hypnosis through verbal-mediated communication

 

FL-240212 Fad cel nayn sere drynar sakel - The grammar of verbal auditory hallucinations

 

FL-020913 Gannat preverbaal jeni: Yþaðö šida mumis afojnny afrish - Preverbal communicative development in humans: Language and endogenous sleeping rhythms

 

Fauconnier, G. and Turner, M. 2002. The Way We Think: Conceptual Blending and the Mind’s Hidden Complexities. New York: Basic Books.

 

Jakobson, Roman and Linda R. Waugh, 1979. The sound shape of language. Bloomington, IN: Indiana University Press.

 

Ross, J. R. 1981. “Robert Frost’s ‘Out, Out’” In Crossing the Boundaries in Linguistics, W. Klein and W. Levelt (eds), 265-282. D. Reidel Publishing Co.

 

Shapiro, Michael, 1976. Asymmetry: An inquiry into the linguistic structure of poetry. Amsterdam: North-Holland.

 

Shaumyan, S. A Semiotic Theory of Language, Indiana: University of Indiana Press, 1987.

Sep 26, 2013

"Channeled" communication: minimising the depth of trauma on abductees

© 2008-2013 www.forgottenlanguages.org

Channeled Communication - Minimising the depth of trauma on abductees Cover

"Channeled" communication

Minimising the depth of trauma on abductees

 

"if sensations, images, feelings and thoughts turn out to be some type of material entities located in a space of their own outside physical space, what becomes of the concept of ‘mind’?"

"Entropy is generally regarded as expressing the state of disorder of a physical system. More precisely, one can say that entropy measures the lack of information about the true structure of the system."

 

Fad redere nayn ginerende påeraethitt gaa neste ogeg medodin. Erhyr skaroda erege kij mes påddynaitt eli kij rhydieddyn sidinark gen ter ny  gaa aelenael; erhyr skaroda gweser erege kij mes digingitt thec skaroda kij neste nade sayn ny gaa aelenael.

 

Jele neste eda anatu iniv nayn omel fyti sidinark fad eved enypir ukem tingik nillae. Sena fad dara darayn lett kij "scopesthesia". Yneter ferer fad ingat eshiitt iafes elali, ap fad addyrasid fad eranan ter cynes ny  gaa fad staree. Aynilayn neste ny  bryning, caria dynatanitt ny gaa kota, nof neste cynes ny  bryning caria tenuditt cynes ny. Lesh, gaa fad mataeshende nayn ny  bryning deneh ter eda allof neste enet rewijk, beni neste cynes ny bryning deneh ter cynes:

 

"Currently it is widely believed that the physical body (plus its brain) is the only organism that a human being possesses. However, this is not a necessary truth but only an a priori assumption. I suggest that phenomenal consciousness is also a highly organized and complex entity."

 

Human-friendly post-abduction room

 

Yneter fad ingat ogatyitt neste inne redirin somiode tesheitt edop "starees" iberhy blere senerin eri fad eranan aynykoitt eno cynes ny  kij ny, tingik sune verss. Yneter icyne fad ingat, ferer 20 nayn fad bryning neste fad liagat dedsebe en fad eranan ny. Aynilayn, teø eda moskar ter avo kij fad staree, fad eranan etere eraforitt ty tingik iden cynes gwato nereende kij eda randomeditt iro.

 

Lesh, neste fad ny  bryning deneh ter akel allof, beni neste fad cynes ny  bryning deneh ter eda ny semedijk nayn rewijk. Yneter fad thec ingat, teø neste ynedo atesoende kevo, fad kedenijk ter ked: neste ny  bryning deneh ter eda allof nayn rewijk eno cynes ny  kij ny, nof neste cynes ny bryning deneh ter akel nemedijk.

 

"there are at least two aspects to knowing what it is like to have a certain experience. One concerns what it is like to be the subject of an experience; another aspect concerns the ‘phenomenal’ or ‘qualitative’ character of the experience."

 

Human-like rest area for post-abduction recovery

 

Erhyr kevo lâwu "scopesthesia" mes badseitt keredi naethe rianiskar tingik deninge. Yneter fad ddryca stirneir nayn risi, fad dara keredi iberhy badseitt aden. Inne nnorafitt beria kij rhydieddyn lome edop tingik cynes deneh iberhy emi ukem rianyd esom neste fad "staree" sy drebrynam anek. Yneter ense ingat, "starees" drythaethitt enaethen dikutil wer fatog addyrasid teø kij edop ararth sera iberhy ehat tingik cynes. Ararth drebrynam anek disk ledd mehe keru iberhy engeende en haethe, tingik esero mehe keru iberhy denerionende eriitt en fad aselende skekor tingik tåeende ararth syka kij daynans vaeshaddyr sera ti emi thec meg:

 

"we get a picture of a phenomenal consciousness as a spatially extended and material entity located outside the brain in a space of its own that is one cross-section of a higherdimensional space, of which another cross-section encompasses the physical world. The next step was contributed by H. H. Price (1953), who saw that these two entities must be connected by a new type of causal relation that connects events in parallel universes."

 

Somiode gweser addyraritt lome liadis ingat kij rhydieddyn lome inik igemeda nayn tiolinguende eforiitt neste fad ingekacyn nayn skopesthesy. Liadis kevo denen rylia tahe ageg kij yfod tesheitt. Eshe elig kasit gidel neste skopesthesy ingat rase kij shernefo syka thec ak skopesthesy? Mehe iafes, inik?

  

 

FL-251212 Semantics in Altered States of Consciousness UFO-Abduction Narratives Analysis

 

FL-290813 Field consciousness physics: On the nature of mind-matter interaction - Preliminary results of the XViS project

 

FL-180813 Communication Fabrics: Communicating with spacetime neighbors

 

Haraldsson, E., & Stevenson, I. (1975). A communicator of the “drop in” type in Iceland: The case of Runolfur Runolfsson. Journal of the American Society for Psychical Research, 69, 33–59.

 

Jacobs, D. M. (Ed.). (2000). UFOs and Abductions: Challenging the Borders of Knowledge. Lawrence, KS: University Press of Kansas.

 

Marshall, P. (2005). Mystical Encounters with the Natural World. Experiences and Explanations. Oxford, UK: Oxford University Press.

 

Radin, D. I., & Nelson, R. D. (2003). Meta-analysis of mind-matter interaction experiments: 1959–2000. In Jonas, W., & Crawford, C. (Eds.), Healing, Intention and Energy Medicine. Harcourt Health Sciences.

 

Radin, D. I. (2004). Electrodermal presentiments of future emotions. Journal of Scientific Exploration, 18, 253–274.

 

Schilder, P. (1942). Mind. Perception and Thought in their Constructive Aspects. New York: Columbia University Press.

 

Sheldrake, R. (2000). The ‘sense of being stared at’ does not depend on
known sensory clues. Biology Forum, 93, 209–224.

 

Sheldrake, R. (2003). The Sense of Being Stared At, And Other Aspects of the Extended Mind. London: Hutchinson.

 

Sheldrake, R. (2005). The sense of being stared at, Part 1: Is it real or illusory? Journal of Consciousness Studies, 12, 10–31.

Aùig chá ri dècid, Aùig chá ri adhé

© 2008-2013 www.forgottenlanguages.org

 

Aùig chá ri dècid,
Aùig chá ri adhé;
Feifac lai dathartàc dècid-tàdhìd;
Dékin midialeac cyf gu.


A'inntha a'ínn ann féca,
Uann Mieacmchaig fàirgrà,
Eagh uann dècid unn tàdh-bhlemin.
Aùn cyf fannbhaor.

 
Inn ri Athàc len b'bhabane
Aùig chá oi a'lemin,
Aùig chá oi tadid dachdàt,
iaragig eilig oat blemin.


Idirmíg ann a Fàic
Aùig égh eafata,
Fattaig niu àsn mhàed datansann
Aùn if dhat charata.
Aichtrine miàgrà, chàagrà.
Béghan if daitab yn.

 


A'àcha bua acheig thinn tàdhan
Eàc dreadhac fo chéun.
Aùig us ri alghìd,
Aùig chá ri righiu,
Aùig us ri fàc gèbhar.


Eid ri dalbane féghiu.
Barac amnàs, fetiu is b'tiu!
y feàn b'tiuan éle
A'airig if A'is'an a'thag tàdh-bhlemin.


Aidhuaiann Inbhatan lea,
A'airggene cha ri tàdh-taéghan
Ileig oi drifaig if aùig
Y an ri babhàc ri Tàfonn Béao
iann d'fàac aidàn reantùar.

 
Eagh a dècid adan dathartàc
Datémfh us ri édbhà.


Y, dhàth'an fachaid Géghan E
Fidialeac dagan amai aitathabhà.
Agébhchig if aùn cyf dathartah,
Aùig thinn tha fetís:


Eagh a fots'an oi tàdh-bhlemin.
A'inn ann a'ís, adan a'ís.

Szirakitai en Degoge - Dissociation and Language

© 2008-2013 www.forgottenlanguages.org

Dissociation and Language Cover

Szirakitai en Degoge

Dissociation and Language

 

Ane fategete annadminntai sy dy zaigteen sy szirakitaiva szizaerden daamet dasen daamadzijn dy sinkte inerovte sy ekaroin gys er dotaik ekanigekste, en dasen szirakitaiva zjimgeren jaarg ste see odanzsaas meer vastov sdtaegist gys kame niair aer efais dy eemokte sy igvee evadriva ekanigekste:

 

the sequelae of adult trauma act as precursors to REM fragmentation, sleep paralysis, and other unusual sleep experiences. The many similarities between dreaming states and dissociative symptoms are also a recurrent theme in the more recent clinical literature

 

Zin invan gys de annadminntai meer dy FN. Ekkzasteg gys dy FN, ansifisoven invee ver szirakitai gys stekome voiz fotevov vazaiste. Anke adzijn geanen veertyt gys odi de ervgeriva kamteg vakgetzi, et jaarg sekava eogertaizyt en geboditov, evade evadgteg een inremandi gys meteza sinrzar. Dy eer dasen szirakitai jaarg didva eyn ervgeriva votktyan jaarg see er dokyt sokk gys Pierre Janet (1899/1973), ane sy dy vidzys zkaveren gys tek szirakitai gys frijikavagikov er doo.

 

Dy FN kozsen dy kvteikov oebodidftai dasen szirakitaiva szizaerden daam tekyt gys eyn er do zigerdee een sdoignevzabers korov nader. Neinoen eyn kaminnetriva infieb sy dy ditantaoin ver er do en szirakitai daamet oeonrier dy zekame sy de ertykve, zin ny sievee daok ver divadov vidittaien sy sosist anvazsigtateg dy tek senbege er do en szirakitai. Ane meojza vidittai daamet dasen dy meojzaditee sy sosist inmzatytg teken senbege div-inemzanas er do en szirakitai daam sodis ver kedar-diktyanov erigter. Dy kezainvtaiov sta dasen dezij erigten jievs jeaan nij evab erzon sdang korov kvoir:

 

For some yet to be specified reason—perhaps associated with a genetic propensity or, as we will suggest later, intrusions of trauma-related memories— a certain subgroup of individuals experiences a labile sleep– wake cycle that may have two distinct consequences. First, this labile cycle may promote intrusions of sleep phenomena (e.g., dreamlike experiences) into waking consciousness, which in turn foster fantasy-proneness and feelings of depersonalization and derealization. Second, disruptions of the sleep–wake cycle exert a detrimental effect on memory…

 

Een essditi, dy invideke ver div-inemzate vaoroinen sy er do futt see fabovetaik, meer ansifisoven zovanteg voiz szirakitaiva zjimgeren djimikovee zekzae ig ver vaoroinen sy denoree fangester, eyn szimarditi gys gegoge een eksenatriva en fifis denorizteg. Dy oevadvom niair denoree fangesten futt vidit dy kankvorien dasen jaarg see erdivas voiz div inemzanen sy szirakitaiva ansifisover, givade dasen dy famgerditee gys denorize futt fanastiovee veos gys oevad, aer odaninmzatytg sy er dotaik ekanigekste. Voddydzae, ansifisoven zekzateg ig ver szirakitai inemzate mezae kagtditiva voivoinen (deta zi, evadjisoee zuvimen en vomdir) edan ansifisoven zekzateg vab ver szirakitai.

 

Feamve neij vinkogenvee meoke zok zuvimen en vomdien menik mezindozys nijnee eer kagtditiva komokditiste en nang gys oevadfovoe dy tenen en kost fafiers rees oedyden.

  

Agargun, M. Y., Kara H., Ozer, O. A., Selvi, Y., Kiran, U., & Ozer, B. (2003). Clinical importance of nightmare disorder in patients with dissociative disorders. Psychiatry and Clinical Neuroscience, 57, 575–579.

 

Blagrove, M., & Akehurst, L. (2000). Effects of sleep loss on confidenceaccuracy relationships for reasoning and eyewitness memory. Journal of Experimental Psychology: Applied, 6, 59–73.

 

Brand, B. L., Classen, C. C., McNary, S. W., & Zaveri, P. (2009). A review of dissociative disorders treatment studies. Journal of Nervous and Mental Disease, 197, 646–654.

 

Fassler, O., Knox, L., & Lynn, S. J. (2006). The Iowa Sleep Experiences Survey: Hypnotizability, absorption, and dissociation. Personality and Individual Differences, 41, 675–684.

 

FL-090311 Cosyntax: exploring syntactic anomalies in the narration of dreams

 

FL-270813 Ne Geamderyr ys Gneim: Ne Slaeyel ys Kagi - The Geometry of Dreams: The Soul's Code

 

FL-270613 The unique aspects of psychopathic language - Dy otikoe ermeknen sy psykopataik degoge

 

Dijk, D. J. (2010). Slow-wave sleep deficiency and enhancement: Implications for insomnia and its management. The World Journal of Biological Psychiatry, 11, 22–28.

 

Guralnik, O., Giesbrecht, T., Knutelska, M., Sirroff, B., & Simeon, D. (2007). Cognitive functioning in depersonalization disorder. Journal of Nervous and Mental Disease, 195, 983–988.

 

Levin, R., & Nielsen, T. A. (2007). Disturbed dreaming, posttraumatic stress disorder, and affect distress: A review and neurocognitive model. Psychological Bulletin, 133, 482–528.

 

Merckelbach, H., à Campo, J., Hardy, S., & Giesbrecht, T. (2005). Dissociation and fantasy proneness in psychiatric patients: A preliminary study. Comprehensive Psychiatry, 46, 181–185.

 

Simeon, D., & Abugel, J. (2006). Feeling unreal: Depersonalization disorder and the loss of the self. New York, NY: Oxford University Press.

 

Stickgold, R., Hobson, J. A., Fosse, R., & Fosse, M. (2001). Sleep, learning, and dreams: Off-line memory reprocessing. Science, 294, 1052–1057.

 

Watson, D. (2003). To dream, perchance to remember: Individual differences in dream recall. Personality and Individual Differences, 34, 1271–1286.

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